20—36. ΕΥΑΓΓΕΛΙΟΝ όις 27. Προσελθόντες δέ τινες τῶν Σαδδουκαίων, οἱ ἀντιλέγοντες |
ἀνάστασιν μὴ εἶναι, ἐπηρώτησαν αὐτόν, 28. λέγοντες, “ Διδάσκαλε,
Μωσῆς ἔγραψεν ἡμῖν, ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ
οὗτος ἄτεκνος ἀποθάνῃ,; ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα,
καὶ ἐξαναστήσῃ σπέρµα τῷ ἀδελφῷ αὐτοῦ. 290. ἑπτὰ οὖν ἀδελφοὶ
ἦσαν: καὶ ὁ πρῶτος λαβὼν γυναῖκα ἀπέθανεν ἄτεκνος: 30. καὶ ὃ
ἔλαβεν ὁ δεύτερος τὴν Ὑυναῖκα, καὶ οὗτος ἀπέθανεν ἄτεκνος 5"
31. καὶ 6 τρίτος ἔλαβεν αὐτήν: ὡσαύτως δὲ καὶ οἱ ἑπτὰ οὐ κατέ-
λιπον τέκνα, καὶ ἀπέθανον -
, youn: A 35
γὰρ ἑπτὰ ἔσχον αὐτὴν yuvatka.
ς 32 A ες c ει A 2A [ή [ο κ - / ο. Ιησούς, Οι υιοὶ TOU αἰῶνος τουτου γαμουσι και εκγαµισκονται
32. ὕστερον δὲ πάντων ἀπέθανε καὶ ἡ 33. ἐν τῇ οὖν ἀναστάσει,ὸ τίνος αὐτῶν γίνεται γυνή; οἱ . Καὶ ἀποκριθεὶς ® εἶπεν αὐτοῖς
ρ
(he
εςν a A a ele a PMs Wi . 35. οἱ δὲ καταξιωθέντες τοῦ αἰῶνος ἐκείνου τυχεῖν καὶ τῆς ἀναστάσεως
lol a = A [ή τῆς ἐκ νεκρῶν οὔτε Ὑαμοῦσιν οὔτε ἐκγαμίσκονται ὃ
> 36. οὔτε γὰρ
199ΒΟΓΡΙ, 1, 33 al. verss. have οι λεγοντες, which may be a conformation to
parall, W.H. adopt this reading.
2 For αποθανη NaBLP 1, 33 al. have η (Tisch., W.H.). 3 For και ελαβεν .. . atexvos BDL have simply και ο δευτερος (Tisch., W.H.).
4 Omit παντων and place απεθανε after γυνη SBDL minusc.
SBD omit δε.
ὅ For εν τη ουν αναστασει BL have η Ύννη ουν ev τη αναστ., yuvy thus occurring
twice (Tisch., W.H.). 6 Omit αποκριθεις BDL.
(W.H. marg.).
the dictum following with the fact stated before that the denarius bore Caesar’s image, and implying that by the dictum Jesus pronounced in favour of paying tribute to the Roman ruler.—Ver. 26. The reply of Jesus, baffling in itself, was doubly so, because it had made a favour- able impression on the people. Therefore the questioners deemed it best to make no attempt at criticism in presence of the people (ἐναντίον τοῦ Aaov).
Vv. 27-39. The resurrection question. Sadducees speak (Mt. xxii. 23-33, Mk. κ. 1δ-27).--οἳ ἀντιλέγοντες in strict grammar ought to refer to τινες, but doubtless it is meant to refer to the whole party. It is a case of a nominative in loose apposition with a genitive— ‘* outside the construction of the sentence —interposed as a pendent word, so to speak,” Winer, G. N. T., p. 66δ.---μὴ εἶναι: literally denying that there is not a resurrection, the meaning being really the reverse. After verbs of denying the Greeks repeat the negation. The read- ing λέγοντες, though well attested, looks like a grammatical correction.—Ver. 28.
7 γαμισκονται in NBL 33. 8 yaptfovrar in S¥DLQRA 1, 33 al. (Tisch., W.H.,
text), B has yapuokovras
ἄτεκνος: here only in N.T. = py ἔχων τ. in Mt. and μὴ ἀφῇ v-in Mk.—Ver. 29. οὖν, therefore, carrying on the narrative (frequent in John) and implying that the law of Moses cited gave rise to the curious case stated and the difficulty connected with it.— Ver. 31. οὐ κατέλιπον τ. κ. ἀπέθανον, did not leave children and died, for died leaving no children, The emphasis is on the child- lessness, therefore it is mentioned first. That the seven died in course of time was a matter of course, but that seven in succession should have no children was marvellous.—Ver. 34. In giving Christ’s answer Lk. omits the charge of ignorance against the questioners found in Mt. and ΜΚ.--γαμίσκονται = yaplfovrar in ρηρκή here only in N.T.—Ver. 35. ot ἑ καταξιωθέντες, etc., those deemed worthy to attain that world. The thought could have been expressed without τυχεῖν, for which accordingly there is no equivalent in the Vulgate: “qui digni habebuntur seculo illo,” on which account Pricaeus thinks it should be left out of the Greek text. But the
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